Will the one who listened to music in this world be deprived of listening to it in Paradise

Will the one who listened to music in this world be deprived of listening to it in Paradise?

Will the one who listened to music in this world be deprived of listening to it in Paradise?.

 

Praise be to Allaah. 

Firstly: 

In the Sunnah there are some reports which indicate that one
of the types of delight that will be enjoyed by the people of Paradise is
listening to beautiful voices in which they will find great pleasure. Ibn
al-Qayyim (may Allah have mercy on him) wrote an entire section in the 57th
chapter of his book Haadi al-Arwaah entitled “What people will listen
to in Paradise and the singing of al-hoor al-‘iyn and the pleasure and
enjoyment to be found in it” (pp. 358-365), in which he compiled all the
reports narrated concerning this matter, both saheeh and da‘eef. 

Perhaps the most saheeh of the reports that have been
narrated concerning that is the hadeeth of Ibn ‘Umar (may Allah be pleased
with him), according to which the Prophet (blessings and peace of Allah be
upon him) said:

“The wives of the people of Paradise will sing for their
husbands in the sweetest voices that anyone has ever heard, and among the
things that they will sing is: We are the good and beautiful, wives of noble
people.”

Narrated by al-Tabaraani in al-Mu‘jam al-Awsat, 5/149;
classed as saheeh by al-Albaani in Saheeh al-Targheeb, 3/269.

 Secondly: 

It is also well known that listening to music in this world
is haraam as is proven in the Qur'aan and saheeh Sunnah. This has been
stated by the fuqaha’ of the four madhhabs. The one who is heedless about
falling into this sin is deserving of punishment for committing that sin, as
is the case with everything that Allah has forbidden to His slaves in this
world. 

There is no evidence that the one who listens to music in
this world will be deprived of hearing music and beautiful voices in
Paradise when he enters it, although some of the scholars say that the
punishment of the one who enjoys something in a haraam way in this world is
that he will be deprived of enjoying it in Paradise or that his share of it
in Paradise will be reduced, as in the case of men who wear gold or silk in
this world; they will be deprived of it in Paradise. 

Ibn al-Qayyim (may Allah have mercy on him) said: 

So Allah, may He be glorified and exalted, will punish the
one who wears silk in this world by depriving him of wearing it on the Day
of Resurrection, and He will punish the one who drinks wine in this world by
depriving him of it on the Day of Resurrection. The same also applies to the
one who enjoys haraam images in this world. Indeed, everything that a person
enjoys in this world, if he goes to extremes in that, even if it is halaal,
his share of it will be reduced on the Day of Resurrection, to the extent
that he indulged in it in this world. If he acquired it through haraam
means, he will miss out on its counterpart on the Day of Resurrection. End
quote. 

Rawdat al-Muhibbeen, p. 362 

But to state that definitively or to say that this
deprivation will last for ever is something that needs specific evidence.
Allah knows best what the truth of the matter is. 

Thirdly: 

With regard to what is narrated of hadeeths the apparent
meaning of which indicates that the one who listens to music in this world
will not hear it in the Hereafter, these are very weak (da‘eef jiddan)
hadeeths, among the most famous of which is the hadeeth, “Whoever listens to
music will not be allowed to hear the sound of al-roohaaniyyeen on the Day
of Resurrection.” It was said: Who are al-roohaaniyyeen? He said: The
reciters of the people of Paradise.” 

Shaykh al-Albaani (may Allah have mercy on him) said: 

It is fabricated (mawdoo‘). It was narrated by al-Waahidi in
his tafseer al-Waseet (3/441-442), (published by Dar al-Kutub al-‘Ilmiyyah)
via Hammaad ibn ‘Amr from Abu Moosa – one of the sons of Abu Hurayrah – from
his father from his grandfather in a marfoo‘ report. 

I – meaning Shaykh al-Albaani (may Allah have mercy on him) –
say: This is fabricated (mawdoo‘), the reason being Hammaad ibn ‘Amr, who is
also known as al-Nusaybi. Al-Dhahabi said in al-Mughni: He narrated
fabricated reports from trustworthy narrators, as was stated by al-Naqqaash.
Al-Nasaa’i said: He is matrook (rejected). He is regarded as one of those
who fabricated hadeeth, as was stated by Ibn ‘Adiyy and others, and as we
shall see in the hadeeth below. End quote.